Thera 3.11: Upali
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(180):UPali Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =180. Upāli= Reborn in this Buddha-age in a barber's family, he was named Upāli. Come of age he left the world(for monkhood), following Anuruddha and the other five nobles, when the Exalted One(Buddha) was staying at Anupiyā Grove, as is recorded in the Pali.1Now when he was taking a subject for exercise from the Lord(Buddha), he said: 'Send me not away, Lord, to live in the forest.' 'Bhikkhu, you living in the forest, will develop one subject2 only; if you live with us, you will become proficient in both book-knowledge3 and insight.' The Thera, consenting to the Lord(Buddha)'s word, practised for insight, and in due time won arahantship(enlightenment). 169 Moreover, the Lord(Buddha) himself taught him the whole Vinaya-Piṭaka. And later, after Upāli had won the Lord(Buddha)'s commendation of his decision in the three cases of Ajjuka, the Kurukacchaka bhikkhu(monk) and Kumāra-Kassapa, he was ranked first among those who knew the Vinaya.4 One feast-day, when he was reciting the Pātimokkha,5 he thus addressed the monks: ---- 249 Saddhāya abhinikkhamma navapabbajito navo,|| Matte bhajeyya kalyāṇe suddhājīve atandite.|| || 250 Saddhāya abhinikkhamma navapabbajito navo,|| Saŋghasmiɱ viharaɱ bhikkhu sikkhetha vinayaɱ budho.|| || 251 Saddhāya abhinikkhamma navapabbajito navo,|| Kappākappesu kusalo vihareyya apurakkhato.|| || ---- 249 He who for faith's sake6 has renounced the world, And stands a novice in the Monk’s order new, Friends let him choose of noble character, Pure in their lives, of zeal unfaltering. 250 He who for faith's sake has renounced the world, And stands a novice in the Monk’s order new, Among the Monk’s order let that bhikkhu(monk) live, And wisely7 learn its code of discipline. 251 He who for faith's sake has renounced the world, And stands a novice in the Monk’s order new, Skilled in what should be done, or left undone, Let him uncompanied hold on his way. ---- 1 See the charming episode, Vinaya Texts, iii. 224-230. 2 Dhūraɱ. 3 Gantha-, Br. gandha-dhūraɱ. With this cf. Dīgha Nikāya, iii. 94 : ganthe karontā. Dhammapāla, of course, had palm-leaf manuscripts in mind and a written Vinaya, whereas, in Upāli's case, the Lord(Buddha) would probably teach him orally (uggahapesi), though heads or subject-words may then have been committed to writing. 4 See Vinaya, iii. 66; 39, and above CLXI. respectively. These are but a tithe of the cases recorded as settled by this notable Dean. Cf. XLV., p. 50, n. 2. 5 This-the 'Rules of Disburdenment' - constituted, and still constitutes, a fortnightly ritual (Vinaya Texts. i. 1-69). 6 Commentary: i.e., either not in order to gain a living, or believing in the fruit of action and in the excellence of the Gem-Trinity (Buddha, Path(Dhamma), Order). Upāli's own beginning was not so single-minded, he having joined precisely in order to protect his life. The young nobles gave him their effects to take home, and he, fearing that the Sākiyans might suspect him of murder, hung up the bundle on a tree and followed them. 7 Budho. The Commentary interprets: buddhā ti ca pathan ti; so ev'attho. The iteration 'novice ... new' is in the text. ---- =3.11 180 Commentary on the stanza of Upālitthera= The stanza starting with Saddhāya abhinikkhamma constitutes that of the venerable Thera Upāli. What is the origin? This one, also, was born in a family home, in the city of Haṃsavati, at the time of the Blessed One Padumuttara; listening to the truth (dhamma) of the Master, one day, he saw the Master, placing a monk at the foremost position of the bearers (dhara) of Vinaya, did devoted deeds (adhikārakamma) and aspired for that ranking position. Having done good deeds as long as he lived, he wandered about his rounds of repeated rebirths, among divine and human beings, and took conception in the house of a hair-dresser, when this Buddha arose. They gave him the name Upāli. On having come of age, he was a fond friend (pasādako) of six such aristocrats as Anuruddha, etc., and when Tathāgata was dwelling in the mango grove of Anupiya, he renounced the world, and became a monk, together with six aristocrats who did the same for the purpose of becoming monks. The process of his monkhood had but come in the Pāḷi text. After having become a monk, he was fully ordained, collected his mental exercise (kammaṭṭhāna) in the presence of the Master, and made his request thus: “Venerable Sir! Please approve of my dwelling in the forest.” Buddha replied thus: “O monk! When you are dwelling in the forest, you will discharge but one responsibility (dhuraṃ); on the other hand, when you dwell in our presence, you will fully discharge the responsibility of learning the treatises (gantha) as well as the responsibility of developing spiritual insight (vipassanā). The Thera accepted the word of the Master, and doing the deed of developing spiritual insight (vipassanā), attained Arahantship but before long. Hence, has it been said in the Apadāna. --- “ In the city of Haṃsavatī, there was a brahmin, named Sujāta who had accumulated (micayo) eighty crores of cash; he possessed abundant wealth and grains of paddy. He was a reciter and a repository of charms (manta), proficient (pāragū) in the three redas as well as one who had reached perfection in palmistry (lakkhaṇa) and tradition together with the lore (dhamma). At that time, wandering ascetics, (paribbāja), single top-knot hermits, Gotama Buddha’s disciples, and wandering hermits also wandered about on earth. They also surrounded me; thus, was I a well-famed (vissuto) brahmin. Many men honoured me; I did not honour any one. I did not see anyone worthy of accepting my reverential offering; I was then obdurate (thaddho) with pride; there did not exist such a word as Buddha; up to that time, the Conqueror had not arisen. With the lapse of day and night, there arose in the world the possessor of eye-sight (cakkhumā) named Padumuttara, after having dispelled all darkness. When properties of the masses (bāhijañña) become bountiful (puthu), Buddha, then, came near the city called Haṃsa. That Buddha, possessor of eye-sight taught the truth (dhamma)for the benefit of His father. The audience, by that time covered a league (yojana) all round then. That hermit named Sunanda, well-known (sammata) among human-beings, then covered with flowers the area as far as Buddha’s audience (extended). When the fourfold noble truths were made manifest in the most excellent plower pandal, there was realisation of truth (dhamma) of a hundred thousand crores (of listeners). For seven days and nights Buddha poured down the rain-showers of truth (dhamma- vuṭṭhiyo). When the eighth day arrived, the Conqueror spoke in praise (kittayi) of Sunanda. Whether in the divine world or human world, this one, wandering about his rounds of repeated rebirths, will be excellent (pavaro) among all and (thus) he will wander round in existences (bhavesu saṃsarissati). A hundred thousand aeons (kappa) hence, there will become in the world the Master, named Gotama by clan, the offspring of the family of Okkāka. He will be an heir to His teachings of truth (dhamma), a bosom son created by truth (dhamma), he will become a disciple of the Master known as Puṇṇa, son of Mantāṇī. In this manner, the self-awakened Buddha prophesied (kittayi) to the hermit Sunanda, then, cheering (hāsayanto) all the people and showing His own strength. People with their hands clasped then made their adoration to Sunanda. Having done their duty (dāraṃ) to Buddha, they each purified their destiny (gati). There, my intention happened; having heard the word of the Sage. I also shall do my duty (karaṃ), commensurate with my seeing Buddha Gotama. Having thought over in this manner, I thought of what was to be done (kiriyaṃ). To whom do I do the deed in the unsurpassed field of merit? This monk the expert reciter (pāṭhika) in the dispensation of all reciters (sabbapāṭhissa sāsane) was the top- most repository in the Vinaya; I aspired for that ranking position. I had this immeasurable wealth, imperturbable similar to the ocean; with that wealth I created a monastery for Buddha. The monastery named Sobhana, to the east of the city; having bought at (the price of) a hundred thousand, I built a saṃghārāma, the monastery for the clergy. Having had pinnacled structures and palaces, pandals, flat-roofed mansion and caves, together with cloister-walks well-built I created a monastery for the clergy. I had a house for steam bath (jantāgharaṃ), a fire-hall, as well as a circular water enclosure (udakamāḷaka) and a bath-house (nhānaghara) built and offered them to the clergy of monks. Such furniture (paribhoge) as long chairs, (āsandī), stools (pīṭhaka), pots and pans (bhājana) as well as medicine for the monastery; all these I offered. I had watchful protection placed, the wall made firm (with this idea); “Let not anyone haress (viheṭhesi) such sages was had tranquil heart. I had the monastery for the clergy built at a cost of a hundred thousand, for monks, to dwell; having made it bountiful I offered it to the self-awakened Buddha. The monastery had been made to be complete by me; O Sage! You do accept (it). O Hero! I shall hand ober to you, O possessor of eyessight! Do give your consent (adhivāsehi) on having come to know my intention. On having come to know the approval of the omniscient great Sage, I had His meal prepared and informed Him the (arrival of meal) time. When the time had been informed, the Leader Padumuttara came to my monastery with a thousand Arahants free from cankers. When I know the time when He was seated, I satisfied Him with food and drink; when I came to know that He had finished eating His meal, I spoke this word. Bought at a price of a hundred thousand, and built at the self-same cost even, the monastery is named Sobhana; O Sage! You do accept it . By means of this my offering of monastery with my volition and self- resolution, I gained what I wanted as and when I sprang up in any existence. Having accepted the well-built monastery, the self-awakened Buddha, having been seated amidst the clergy of monks, made this state- ment: I am making an announcement of him, who made his offering of his well-built monastery for the clergy of monks to Buddha; losten to me when I am speaking. Elephants, horses, chariots and foot- soldiers, and the four-fold army will always surround him; this is the fruitful result of offering monastery for the clergy (saṃghārāma). Sixty thousand musicians and well-adorned drummers will always by in his company; this is the fruitful result of (the offering of) saṃghārāma. Eightysix thousand well-adorned ladies variegatedly dressed and ornamented, wearing emerald ear-rings will always attend upon him; this is the fruitful result of saṃghārāma. (ladies) with thick- eye-brows, eyelashes and charming smiles, good perception and thin waist will always attend upon him; this is the fruitful result of offering saṃghārāma. For thirty thousand aeons (kappa) he will enjoy in the divine world. A thousand times, he will be a divine king exercising divine sovereighty. He will aptly gain all that should be attained by the divine king; having become one, whose wealth never diminishes, he will carry out celestial sovereinty. For a thousand times, he will become a world-king in (his) kingdom; sovereinty on earth is abundant, incalculable numerically. A hundred thousand aeons (kappa) hence, there will be the Master in the world named Gotama by clan, born of the family of Okkāka. He will be an heir to His teachings of truth (dhamma), a bosom son created by truty (dhamma); he will be a disciple of the Master known by the name of Upāli. Having attained perfection in the Vinaya, he will be clever in matters logical and illogical; he will dwell free from cankers (āsava) holding himself responsible to the dispensation of the Conqueror. On having come to know of it specially, Gotama, the bull among Sākiyans, seated amidst the clergy of monks, will place him at the foremost position. With reference to (upādāya) immeasurable matter (sparimeyya) I have my desire (patthemi) for your dispensation (sāsanaṃ); that desire of mine has been achieved, the destruction of fetters (saṃyojana). Just as a man stuck on a pole (sūlāvuto) threatened (tajjito) with royal punishment, not getting pleasure (sātaṃ) in the pale (sūla) desire but his full freedom; O Great Heart! Likewise only, being threatened with punishment of existence, I, being stuck in the pale of (my own) deed (kamma), terrified (aṭṭito) by the feeling of thirst, burnt by three fires, do not obtain pleasure in (any) existence; according as the one (facing) royal puninshment I seek full freedom. According as a man who had swallowed poison (visādo), on having been all-round oppressed with poison, were to seek medicine (agada) which protects his life by destroying (ghāta) poison, and discover, in his search, the drug that can destroy poison, and having drunk it, he were to become blissful, because of his having become fullyfree from poison, but likewise, O Great Hero! I am, according as the man afflicted with poison. Well oppressed by ignorance, I am in search of the medicine of good truth (saddhamma). Seeking the medicine of truth (dhamma) I found the dispensation of Sakya (sakyasāsanaṃ); it is tipmost of all medicines, the dispeller of all darts (salla). Having drunk the drug of dhamma, I had eradicated all poison. I had come into contact with nibbāna, the cool condition with no old age and death. According as a man oppressed by a demon (bhūta), having been afflicted with the seizure by a demon (bhūta) would seek a witch-doctor (bhūtavejjaṃ) for full freedom from bewitchment (bhūta) and on seeking, were to find an expert (kovidaṃ) in the sciences of sorcery (bhūta vijjāsu), and the latter were to remove his demon (bhūta) and were to destroy together with its source (samūla) also, likewise, O Great Hero! I, having been oppressed by the clutches of darkness, am in search of the light of knowledge, for full freedom from darkness Thereupon, I came to discover the Sākiyan Sage (Sakyamuni), the dispeller of the darkness of depravity. He dispelled my darkness similar to the witch-doctor dispelling the bewitchment (bhūtakaṃ). I had well cut off the stream of saṃsāra and prohibited the stream of craving (taṇhāsotaṃ). I had destroyed all existences similar to the demon doctor from its source (mūla). According as a garuḍa bird swoops down on a serpent for its own food to eat, perturbs the large lake all around for a hundred leagues (yojana); that garuḍa, having seized the smake, takes its departure taking away the snake haressing it with the head hung downwards and soars up into the sky for its desired destination (yena kāmaṃ). Likewise, O Great Hero! I, according as the strong garuḍa bird, seeking the uncreated (asaṅkhata) wash off (my) faults (dosa). The excellent truth (dhamma) had been found by me, the unsurpassed path of tranquility. I dwell, taking it along with me, according as the garuḍa carrying the serpent with it. The creeper named Āsāvatī comes into being in the grove of Cittalatā; to that creeper a fruit springs up (at an interval of) a thousand years; divine-beings attend upon that creeper up to the time when the far-off fruit comes into being; that most excellent creeper, Āsāvatī, is; in this manner, endearing to the divine-beings. Alongside (upādāya) of a hundred thousand (years) it was that I attended upon (paricare) the Sage; morning and evening I would adore the according as the divine beings would do to Āsāvatī. Not barren has been my attending upon; not vain has been my adoration. This moment did not miss (virādhayi) me although I might have gone afar. Scrutinising existences, I do not see (any more) taking of conception (paṭisandhi). I wander about with tranquility (upasanto) having become clearly free from substratum of rebirth (upadhi). According as also the lotus flower, named paduma, blossoms with the ray of the sun, but likewise, O Great Hero! I have become bloomed by the rays of Buddhs. According as in the womb of a crane there never exists a make; when rain- clouds thunder, they always get pregnant; for a long time also, they carry their pregnancy as long as the cloud of rain does not thunder. As and when the rain cloud showers down rain, they become fully free from burden (by laying eggs). When Buddha Padumuttara thundered with the rain-cloud of dhamma, I caught hold of spiritual pregnancy (dhammagabbha) of the rain-cloud of truth (dhamma) with (my) pious faith (saddhā). Alongside of (upādāya) a hundred thousand I have carried the pregnancy of merit (puññagabbha); (so long as) the spiritual (dhamma) rain-cloud does not thunder, I an not released from by burden. O Sakyamuni! Then you thunder with the spiritual (dhamma) rain-cloud in the delightful Kapilavatthu, I have become fully free from my burden. The void (saññata), the signless (animitta) likewise the concealed (apaṇihita) as well, and all the four fruitions (phala), in this manner, I did clearly understand the truth (dhamma). Alongside of (upādāya) the immeasurable, I long for (patthemi) your dispensation (sāsanaṃ); that purpose (attho) of mine had accordingly been achieved (anupatto); namely; the unsurpassed path of tranquility (santi). I had attained perfection in the Vinaya; according as a reciter (pāṭhiko) ascetic. There exists no one equal (samasamo) to me; I bear the dispensation (with responsibility). In the divisions (khandaka) of the Vinaya, as well as in the triad section and the quinted (tikacchede ca pañcake; here, my doubt does not exist either in alphabet or in attribute. I had reached perfection everywhere; in rebuke (niggaha) and redress (paṭi- kamma); I am an expert (kovido) in that I understand correct and faulty conclusions (ṭhānāṭhāna), in reinstatement (osārana) and forgiven condition of an offence (vuṭṭhāpana) Whether in the Vinaya (proper) or in its section (khandaka)., I might eliminate a word (nikkhipitvā padaṃ); having disentangled (viniveṭheti) from both sides (ubhato) I would take down (osarati) from the view- point of tasteful quality (rasato) I am very clever in grammer (nirutti) and expert in what is meaningful and what is meaningless (atthānattha); there is none that is not known by me; I am the foremost one in the dispensation of the Master. I am now clever in forms (rūpadakkha) in the dispensation (sāsana) of the son of Sakya (Sākyaputta). I dispell all doubts and I cut off all dubiousness. I am an expert everywhere in the preface (nidāna) and in the final end (including) the word as well as its sequal (anupada) the alphabet as well as the attribute (byañjana). According as a king, possessor of a strong army, having held back the other king (parantapa), won the battle and would build a city there; in the city he would do in many a variety namely; the city-wall, the moat, the pillar, the gateway-granary, and watch towers (aṭṭālaka), the square at the four cross-roads (singhāta- ka), the courtyard (caccara), the well- organised inner market (suvibhattantarā- paṇaṃ); he minght make a hall there for the decision as whether a matter is beneficial or not (atthānatthavinicchayaṃ). He appoints also a generalissimo (senāpaccaṃ) in order to look after the body of the army, for the purpose of killing enemies and knowing flaw or flawlessness. He appoints also a guardian of treasure for the purpose of protecting treasure and people who treasure their good deeds saying; ‘May my treasure be free from ruin’. He appoints a private chaplain (purohita) one who is a reciter and repository of charms (manta) who is clever in sprung-up (uppāta) signs (nimitta) and palmistry (lakkhaṇa), who gives his supervision (adhikaraṇa), so that his king regulates his life to his ally, and who wants (to see his king’s) prosperity (vuddhi) when his king becomes conceited (mamatto). One, who is endowed with these qualifica- tions, is said to be a warrior prince (khattiya); they look after the king at all times similar to a ruddy goose (looking after) anyone in distress (dukkhita). But likewise, O Great Hero! Like unto the warrior prince (khattiya) who had defeated the enemy (hatāmitto) you are said to be the spiritual sovereign (dhammarājā) of the world including the divine world. Having struck down the heretics and Māra also with his army, you, having dispelled the blinding darkness, created the spiritual (dhamma) city. There, moral precept (sīla) constitutes the wall; your knowledge constitutes the gate-granary (dvārakoṭṭhaka); O Hero! Your faith (saddhā) constitutes the pillar (esikā); your self-control (saṃvara) constitutes the gate-keeper (dvārapāla). (your) establishment of awareness (sati- paṭṭhāna) constitutes the watch-tower (aṭṭāla); O Sage! Your wisdom (paññā) constitutes the courtyard (caccara); your foundations of miraculous power constitute the square at cross-roads (siṅghata); the spiritual street (dhamma- vīthi) had been well constructed. The Sutta, Vinaya and Abhidhamma, the nine- fold bodily members (aṅga) of Buddha’s word (vacana); this is your spiritual Hall (dhammasabhā). The void (suññāta), the signless (animitta) and freedom from all longings (appaṇīhita) constitute your monastery; immovability (Ānañja) and cessation (nirodha); these constitute your spiritual hut (dhamma- kuṭi). Your generalissimo is known by the name of Sāriputta, the foremost repository (of your teachings) owing to his wisdom and is a specialist in his answers (paṭibhāṇa) in reply. O Sage! Your private chaplain (purohita) is known by the name of Kolita, who is clever in matters of life and death (cutūpapāta) and had reached perfection in performance of magic. O Sage! Your judge (akkhadasso) is foremost in the quality of propounding austerity (dhuta), the upholder (dharo) of ancient tradition (vaṃsa), of high ranking power (uggateja) and difficult to attack. O Sage! Your custodian oftruth (dhamma), known by the name of Ānanda, is much learned (bahussuto), the bearer in memory of the truth (dhamma) and reciter of every test (sabbapāṭhi) in the dis- pensation (sāsanaṃ). Having gone beyong all thses, the Blessed One made His estimate (pamesi) of me and bestowed (pādāsi) on me dis- tinctive decision (vinicchayaṃ) in the Vinaya, taught (desita) by the wise (viññā). Should any disciple of Buddha ask me question in the vinaya, I speak in answer that very meaning (attha) without (the need of) my thinking over that matter (tattha). O Great Sage! Leaving you aside (ṭha- petvā taṃ), there is none similar to me in vinaya as far as the sphere of Buddha covers (yāvatā Buddhakhettamhi); where will be me superior? Having been seated in the midst of the clergy of monks, Gotama Buddha thundered (gajjati) in this manner: There is none equal to Upāli in the Vinaya and in the Khandhaka (sections of it). As such as was spoken by Buddha, the ninefold limbs (añga) of the body of Buddha’s teachings (sāsanaṃ), all that does merge (agadha) into Vinaya: to one who sees the root cause of Vinaya. Having remembered my deed (kamma), Gotama, the Bull among the Sākiyans, took His seat amidst the clergy of monks and placed me at the foremost position (etadagga). Alongside of (upādāya) a hundred thousand, I aspired (apatthayiṃ) for this position; that purpose of mine had accordingly been achieved; I reached perfection in Vinaya. Formerly, I was a hair-dresser (kappaka) the promoter of joy of the Sākiyans; having given up that vocation (jāti), I have become (jāto) the son of the Great Sage. In the second aeon (kappa) previous to this, there was a khattiya (king) named Añjasa, a ruler of earth of abundant wealth of endless power and immeasurable fame. I was the son of that sovereign, a warrior prince, named Candana, supported by the conceit of birth and pride of fame and wealth. A hundred thousand elephants, adorned with all ornaments, of Mātaṅga species, full of fury with three sources of rut (tidhāpabhinnā), always surrounded me (to serve me). Equipped with (pareto) my own strong array, and being desirous of going to the garden, I mounted on the elephant Sirika and came out of the city. A self-awakened silent buddha, named Devala, endowed with (noble) conduct, with his sense-doors guarded, and well controlled came in front of me. Having sent the elephant Sirika, I assaulted (āsādayiṃ) the silent buddha then; consequent upon that (tato) that lelphant became angry (sañjātakopo) and did not lift up (uddharati) its foot. On having noticed (my) elephant weeping- minded (ruṇṇamana), (bacame angry with the silent buddha; having had the silent buddha haressed, I proceeded towards the garden. There, I did not get any joy (sāta); my head seemed to be ablaze. I was burnt by heat, resembling a fish, which had eaten (adako) a fish-hook (balisa). To me, it seemed as if the earth together with its boundary of oceans was being burnt (āditta); having approached the presence of my father, I made this statement to him. I assailed the self-dependent silent buddha who was angered like a poisonous snake (āsīvisa), sesembling a mass of fire that had come raging, and similar to a tusked elephant in rut. The silent buddha, the fierce conqueror, highly austere, had been assailed by me. Before all of us had become ruined, let us apologise that sage. If we do not appease him who is himself self-subdued and well-composed, our kingdom will get destroyed within this side of seven days. Those who had their own kingdoms, namely; Sumekhala, Kosiya, Siggava, and Sattaka also, after having assailed the ascetics, went poverty-stricken (duggata). Then the ascetics who are well-restrained (saññata) leading noble libes become angry, this world together with the divine-world along with oceans and mountains become ruined. Multitude of men (covering an area of) three thousand leagues (yojana) assembled together and approached the self-dependent silent buddha to confess their transgression. With (their) clean clothes and clean heads, all having made their hands clasped even, fell at the feet of the silent buddha and said these words. O great hero! You please pardon us; the multitude of men make this request to you; please remove (vinodehi) the burning (pariḷāha); please do not destroy our kingdom. The whole lot of human-beings along with divine-beings, together with the Titans (dānava) and ogres (rakkhasa) might always break my head with sledge-hammer made of iron. In the water fire does not stand well; seed does not sprout and grow on stone; in the drug a vermin does not survive; anger is not produced in a silent buddha. According as the earth does not shake, the ocean is immeasurable, the sky is endless, in the same manner silent buddhas are imperturbable. Great heroes are ever patient; hermits could be appeased (khamitā); that departure (gamana) from patience and from being appeased (khamitānaṃ) does not exist. Having said this, the self-awakened silent buddha had the burning extinguished in front of the multitude of men and soared up into the sky then. O Heroic Buddha! On account of that deed (of assault) I had to come to the state of inferierity (hīna); after having gone past that rebirht I did enter the city which is free from danger. O Great Haro! Now also I was being brunt by the three fires; I had the three fires extinguished and had myself transported to the state of coolness. You, whose ears are attentibe (sotāvadhāna), listen to me while I am speaking. I teach to you for your benefit (atthaṃ) according as the path (padaṃ) has been seen by me. Having disrespected the self-dependent silent buddha, the tranquil-minded and well composed, I came to be reborn in an inferior womb now on account of that action (kamma). You should not miss any moment; indeed, those who let moments pass off feel sorry; you should make your exertion for your own welfare, your moment having been aptly utilised (paṭipādito). Vomitting dose (vamana) is for some; purgative (virecana) for others; virulent banom is to some and medicine for others. Vomitting dose is for those who had made their proper performance (paṭi- pannānaṃ); purgative to the place of fruition; medicine for those who gain fruition, who are in search of fertile field of merit. According as virulent venom is for those who disturb the dispensation (sāsanaṃ), in the same manner, the obviously poisonous (diṭṭhavīso) snake had that man burnt (jhāpeti). The virulent venom that is drunk breaks up (uparundhati) life only once; having hindered the dispensation, he is burnt for a crore (koṭi) aeons (kappa). By means of patience, absence of cruelty, and by possession of the heart of loving kindness he facilitates the world along with the divine world to cross (the sea of saṃsāra); therefore, he is not to be hindered by you. They do not cling to gain great and small (lābhālābhe), good respect and disrespect (sammānanavimānane); Buddhas are similar to the earth; therefore, they are not to be disturbed. In the killer Devadatta, in the robber Aṅgulimāla, in Rāhula and in (the elephant) Dhanapāla, to all of them the Sage is similar. There is no ill-will (paṭigha) against them; neither there exists lust for these; Buddha is equal to all of them, whether he is a killer of Him or His bosom son. Having seen on the road (panthe) a yellow robe discarded, smeared with excrement (mīḷha), the flag of ascetic (isiddhaha) should be adored placing the clasped hands on one’s head, (I paid my respect accordingly). Buddhas, who were specially of the past, who are (current) at present and who will be in future, make themselves pure with this flag (dhaja) therefore their robes are to be adored. I bear in my heart the good Vinaya which resembles the Master; adoring the Vinaya, I shall dwell at all times. Vinaya is my abode (āsaya); Vinaya is the place where I stand and promenade; I take my residence in Vinaya; Vinaya is my sphere of pasture. I had attained perfection in the Vinaya; I am clever in calm composure (samatha) also. O Great Hero! I pay my homage to you; he adores the Master at His feet. That I shall wander about from village to village, from city to city, adoring the self-awakened Buddha and the virtue (sudhammatā) of the truth (dhamma). My depravity had been burnt. … Buddha’s instruction had been carried out. There indeed the Master but Himself taught him the entire Vinaya piṭaka. Subsequently he made detailed analysis (vinicchayi) of three subject-matters which were the story of Bhārakaccha, the story of Ajjuka and the story of Kumāra kassapa. The Master expressed His appreciation (sādhukāraṃ datvū) for each and every decision (vinicchite), made an anechote (atthuppatti) of the three deliberations (vinicchaya) and placed the Thera at the foremost position of bearers (in memory) of Vinaya. Subsequently, on an upostha sabbath day, he spoke three stanzas, in order to instruct the monks on the occasion of pointing out the binding-rules of discipline (pātimokkhuddesu):– 249. “Having specially renounced the world with pious faith (saddhā), a fresher (navo) who had newly become a monk (navapabbajito) should serve (bhajeyya) good friends, who lead pure lives without being lazy (atandite). 250. “Having specially renounced the world with pious faith, a fresher, who had newly become a monk, dwelling as a monk among the clergy (Saṅgha), the wise (budho) monk should learn the Vinaya. 251. “Having specially renounced the world with pious faith, a fresher who had newly become monk, clever in what is fittingly suitable (kappa) or otherwise (akappa) should conduct himself without being made to be at the fore front (apurakkhato). There, saddhāya means: marked by (nimittaṃ) pious-faith; not for the purpose of livelihood; thus, is the meaning. In other words, Saddhāya means: having believed in the fruition of action (kammaphala) and the qualities of the three gems. Abhinikkhamma means: having come out of household life. Navapabbajito means: having become a monk even at the first stage of life (vaya). Navo means specially new to discipline in the dispensation (sāsana), young. Mitte bhajeyya kalyāṇe, suddhājīve atandite means: good friends who have such said characteristics (lakhaṇa) as “Amiable, promoter of respect (garu-bhāvanīyo)”and so on; those who live pure lives by abstaining from wrongly wicked way of life (micchājīva); not lazy because of the condition of his exertion having been made to begin; one should approach and serve; one should serve by way of accepting their advice and instruction. Saṅghasmiṃ viharaṃ means; dwelling by way of fulfilling all kinds of duties (vattapaṭivatta) in the collection of monks, the clergy. Sikkhetha vinayaṃ budho means one should learn the Vinaya text (pariyatti) after having become excellently clever owning to wise knowledge (bodhañāṇa); indeed, vinaya is the life of the dispensation; when that vinaya stands, the dispensatio endure. Scholars read also as “Buddho;” that is but its meaning. Kappakappesu means clever in things fitting or in matters unsuitable; subtle specialist by way of rule (sutta) and its adaptation (suttānuloma). ''Apurakkhato''means; one should live as having no hope for deference (purekkhāra) from any where whatsoever and not being led or surrounded (purakkhato) by craving (taṇhā) and so on. v. 228. Budho vidvā vibhāvī ca santo sappañña kovidā dhimā sudhī kavibyatto vicakkhana visārada. v. 229. Medhāvī matimā pañño, viññāca viduro vidū, dhīro vipassī dosaññū buddho ca dabba viddasu. The Commentary on the stanza of the Thera Upāli is complete. ----